aA great service for all of us who teach undergraduate and graduate courses in U.S. religious history. This fine historian has provided us with a representative collection of primary texts, in the process allowing our students the opportunity to encounter the diversity of evangelicals and evangelical ideas in twentieth-century America.a
--William Vance Trollinger, author of "Godas Empire: William Bell Riley and Midwestern Fundamentalism"

Evangelicalism retains the doctrine of biblical authority that developed during the Protestant Reformation as well as the sense that each individual stands in need of a life transforming experience of forgiveness of sins that can only come through faith in Christ.

With the rise of the Christian Right in American politics over the past quarter-century, there has been renewed interest in Protestant evangelicalism and fundamentalism and their roles in American culture. Evangelicalism and Fundamentalism is a collection of key primary readings tracing the history and development of this religious movement and its intersections with American life and politics, spanning the late nineteenth century to the early twenty-first centuries.

The documents deal with issues such as biblical criticism, theology, revivalist preaching, religion and science, religion and politics, and social concerns such as gender and race. Countering notions among some that evangelicalism is monolithic, the diversity of the movement is made evident in texts from the evangelical left as well as the Christian Right.

Each section and many individual texts are prefaced by a brief editoras introduction explaining their background and context. During the period the book covers, evangelicalism went from being the dominant form of religion in America, then to the fringes, then back into the mainstream. These texts provide the reader with a sense of the central core as well as the range of evangelical thinking in the past century.

Francis Schaeffer (1912-1984) was probably the single greatest intellectual influence on young evangelicals of the 1960s and '70s. He was cultural critic, popular intellectual mentor, political activist, evangelist, Christian apologist, and the author of over twenty books and two important films. Along with his wife, Edith, he founded L'Abri, a loving community of intellectual and spiritual exploration where visitors ranged from European existentialists to American evangelicals and even some radicals.

In America he lectured widely on college campuses, where he encouraged world-wary evangelicals to engage the culture around them. Along the way he attracted a great many admirers, a few critics, many admirers who became critics, and a few critics who learned to admire him. It is, in short, impossible to understand the intellectual world of evangelicalism today without understanding Francis Schaeffer.

Barry Hankins has written a critical but appreciative biography that explains how Schaeffer was shaped by the contexts of his life - from young fundamentalist pastor in America, to greatly admired mentor, to lecturer and activist. Drawing extensively from primary sources, including personal interviews, Hankins paints a picture of a complex, sometimes flawed, but ultimately prophetic figure in American evangelicalism and beyond.

New nontraditional religious movements are the most likely groups to offend mainstream culture and the least likely to have representatives in government to ensure that their liberty is protected. These new religious movements are sometimes ostracized and subject to various forms of discrimination. As America becomes increasingly pluralistic, with more and more groups contributing to the nation's religious mosaic, new religious movements may well play an increasing role in the course of religious liberty in America, just as groups such as the Jehovah's Witnesses did formerly. This book explores the problems and possibilities posed by new religious movements for religious liberty in America.

New nontraditional religious movements are the most likely groups to offend mainstream culture and the least likely to have representatives in government to ensure that their liberty is protected. These new religious movements are sometimes ostracized and subject to various forms of discrimination. As America becomes increasingly pluralistic, with more and more groups contributing to the nation's religious mosaic, new religious movements may well play an increasing role in the course of religious liberty in America, just as groups such as the Jehovah's Witnesses did formerly. This book explores the problems and possibilities posed by new religious movements for religious liberty in America.

Baptists are the second-largest religious group in the United States, trailing only Catholics. They represent nearly 20% of the US population and a third of all American Protestants, and have attained a certain level of notoriety for their penchant for controversy. From their defiance of established churches in the Colonial period, to pastor Robert Jeffress calling Mitt Romney's Mormonism a "cult" during the Republican primaries of 2012 they have consistently been at the forefront of religion's collision with culture and society. This book will offer a history of Baptists in America from the Colonial period to the present day, from their fight for the separation of church and state to their role as some of the chief combatants in today's culture wars. Their history has been marked by internal battles and schisms that were microcosms of national events, from the conflict over slavery that divided North from South to the ascendancy of conservatives within the Southern Baptist Convention, which mirrored developments within the Republican Party. The book's primary theme will be Baptists' struggles between seeing themselves as "insiders" or "outsiders" in American culture. The persecuted Baptists of the colonial period became one of the dominant churches in nineteenth-century America. Today, they are the primary spokespersons for evangelical America. Yet, even as they appear comfortable in this role, Baptists have never been sure if America represented a Babylon of spiritual exile, or a peaceful Zion. This book will offer a lively and accessible history of one of America's most important religious groups.

" Colorful and outrageous, influential yet despicable, J. Frank Norris was a preacher, newspaper publisher, political activist, and all-around subject of controversy. One of the most despised men in traditional Southern Baptist circles, he was also the man most responsible for bringing hard-edged fundamentalism to the South. Barry Hankins traces Norris, the ""Texas Cyclone,"" from his boyhood in small-town Texas to his death in 1952. Despite scandals, Norris was a man of considerable public influence who traveled the owrkd, corresponded with congressmen, and attended president's Hoover's inaguration at Hoover's invitation. Through his preaching career he battled anyone and everyone he saw as part of the leftist conspiracy to foist liberalism and immorality on America. This account reveals a remarkable man who helped shape the current American religious landscape.

aA great service for all of us who teach undergraduate and graduate courses in U.S. religious history. This fine historian has provided us with a representative collection of primary texts, in the process allowing our students the opportunity to encounter the diversity of evangelicals and evangelical ideas in twentieth-century America.a
--William Vance Trollinger, author of "Godas Empire: William Bell Riley and Midwestern Fundamentalism"

Evangelicalism retains the doctrine of biblical authority that developed during the Protestant Reformation as well as the sense that each individual stands in need of a life transforming experience of forgiveness of sins that can only come through faith in Christ.

With the rise of the Christian Right in American politics over the past quarter-century, there has been renewed interest in Protestant evangelicalism and fundamentalism and their roles in American culture. Evangelicalism and Fundamentalism is a collection of key primary readings tracing the history and development of this religious movement and its intersections with American life and politics, spanning the late nineteenth century to the early twenty-first centuries.

The documents deal with issues such as biblical criticism, theology, revivalist preaching, religion and science, religion and politics, and social concerns such as gender and race. Countering notions among some that evangelicalism is monolithic, the diversity of the movement is made evident in texts from the evangelical left as well as the Christian Right.

Each section and many individual texts are prefaced by a brief editoras introduction explaining their background and context. During the period the book covers, evangelicalism went from being the dominant form of religion in America, then to the fringes, then back into the mainstream. These texts provide the reader with a sense of the central core as well as the range of evangelical thinking in the past century.

There may be no group in American society that is more talked about but so little understood as Evangelical Christians. Sometimes dismissed as violent fundamentalists and ignorant flat earthers, few can doubt the political, cultural, and religious significance of the Evangelicals. Barry Hankins puts the Evangelical movement in historical perspective, reaching back to its roots in the Great Awakening of the eighteenth century and leading up to the formative moments of contemporary conservative Protestantism. Taking on key topics such as the standing of science, the authority of scripture, and gender and racial equality, Hankins analyzes what is most essential for us to understand today about this potent movement.

A spiritual fever swept across America during the first half of the 1800s. The Second Great Awakening raised issues and brought about consequences that we continue to feel today. Those same years saw the rise of Transcendentalism, a less popular but enduringly influential spiritual and literary movement that was given voice by Emerson and Thoreau, two strikingly original American writers. A profoundly democratic and democratizing movement, the Second Great Awakening leveled church hierarchies, provided African-American slaves with a theology of liberation, created public space for women to act and lead, and spurred abolitionist sentiment into action. Beginning with overviews of the Second Great Awakening and Transcendentalism, Hankins details the wider impact these spiritual revolutions had on antebellum America's social, political, racial, and gender matters. Twenty-four concise and informative biographical sketches follow, providing glimpses into the lives of key figures from the period, such as Transcendentalist Amos Bronson Alcott, feminist pioneer Susan B. Anthony, clergyman Lyman Beecher, tireless evangelizer Peter Cartwright, southern abolitionists and women's rights activists Sarah and Angelina Grimke, and the messianic slave preacher and revolt leader Nat Turner. A dozen annotated primary documents give the reader a feel for the period in the language of the time; poetry, essays, lectures, letters; and other sources are used. A glossary helps readers with unfamiliar terms and ideas. A bibliography and index are also included.

Loathed by mainstream Southern Baptists, J. Frank Norris (1877–1952) was in many ways the Southern Baptist Convention’s first fundamentalist. Twenty-five years after its first publication, this second edition of Barry Hankins’s field-defining work God’s Rascal: J. Frank Norris and the Beginnings of Southern Fundamentalism engages new scholar- ship on American fundamentalism to reassess one of the most controversial figures in the history of American Christianity. In this completely revised edition, Hankins pens an entirely new chapter on J. Frank Norris’s murder trial, examines newly uncovered details regarding his recurrent sexual improprieties, and reconsiders his views on race in order to place J. Frank Norris, a man both despicable and captivating, among the most significant Southern fundamentalists of the twentieth century. Norris merged a southern populist tradition with militant fundamentalism, carving out a distinctly take-no-prisoners political niche within the Baptist church that often offended his allies as much as his enemies. Indeed, Norris was about as bad as a fundamentalist could be. He resided in a world of swirling conspiracies of leftists who, he argued, intended to subvert both evangelical religion and American culture. There are times when Norris’s ego looms so large in his story that he seemed less interested in the threat these alleged conspiracies posed than in their power to keep him in the limelight. Finally, his tactics foreshadowed those employed in the fundamentalists’ tenacious takeover of the Southern Baptist Convention that would occur more than twenty years after Norris’s death.